[Footnote 360:  See Norman in Trans.  Third Int.  Congress of Religions, II. p. 85.  In the Ind.  Ant. 1918, p. 145 Jayaswal tries to prove that Kalki is a historical personage and identical with King Yasodharman of Central India (about A.D. 500) and that the idea of his being a future saviour is late.  This theory offers difficulties, for firstly there is no proof that the passages of the Mahabharata which mention Kalki (III. 190, 13101; III. 191, 13111:  XII. 340, 12968) are additions later than Yasodharman and secondly if Kalki was first a historical figure and then projected into the future we should expect to hear that he will come again, but such language is not quoted.  On the other hand it seems quite likely (1) that there was an old tradition about a future saviour called Kalki, (2) that Yasodharman after defeating the Huns assumed the role, (3) and that when it was found that the golden age had not recommenced he was forgotten (as many pseudo-Messiahs have been) and Kalki again became a hope for the future.  Vincent Smith (Hist. of India, ed.  III. p. 320) intimates that Yasodharman performed considerable exploits but was inordinately boastful.]

[Footnote 361:  Another version of the story which omits the expedition to Lanka and makes Sita the sister of Rama is found in the Dasaratha Jataka (641).]

[Footnote 362:  But this colonization is attributed by tradition to Vijaya, not Rama.]

[Footnote 363:  See especially book VI. p. 67, in Growse’s Translation.]

[Footnote 364:  See Muir’s Sanskrit Texts, vol.  IV. especially pp. 441-491.]

[Footnote 365:  Ekanatha, who lived in the sixteenth century, calls the Adhyatma R. a modern work.  See Bhandarkar, Vaishn. and Saivism, page 48.  The Yoga-Vasishtha R. purports to be instruction given by Vasishtha to Rama who wishes to abandon the world.  Its date is uncertain but it is quoted by authors of the fourteenth century.  It is very popular, especially in south India, where an abridgment in Tamil called Jnana-Vasishtha is much read.  Its doctrine appears to be Vedantist with a good deal of Buddhist philosophy.  Salvation is never to think that pleasures and pains are “mine.”]

[Footnote 366:  Chand.  Up.  III. 17.6]

[Footnote 367:  The Kaush.  Brahm. says that Krishna was an Angirasa XXX. g.  The Anukramani says that the Krishna of Rig Veda, VIII. 74 was an Angirasa.  For Ghora Angirasa “the dread descendent of the Angirases” see Macdonell and Keith, Vedic Index, s.v.]

[Footnote 368:  E.g. Dig.  Nik.  V. The Pancaratra expressly states that Yoga is worship of the heart and self-sacrifice, being thus a counterpart of the external sacrifice (bahyayaga).]

[Footnote 369:  Pan.  IV. 3. 98, Vasudevarjunabhyam vun. See Bhandarkar, Vaishnavism and Saivism, p. 3 and J.R.A.S. 1910, p. 168.  Sutra 95, just above, appears to point to bhakti, faith or devotion, felt for this Vasudeva.]